Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	ghost_n	holy_a	trinity_n	32,243	5	10.2915	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21040	The iudge wherein is shewed, how Christ our Lord is to iudge the world at the last day to the extreme terrour of the wicked, and to the excessiue comfort of the good. With a preface, which it willbe necessary to read before the booke. Translated into English.; Libro de la imitacion de Christo Nuestro Señor. English. Book 7	Arias, Francisco.; Matthew, Tobie, Sir, 1577-1655.	1621 (1621)	STC 741; ESTC S120328	84,537	253

the guifts of grace what kind of profit what kind of comfort will it be to haue communication with so many Saints both men and Angells in the guifts of glory O with how much reason is it sayd Psal 23. Blessed are they O Lord who dwell in thy house they shall prayse thee there through the eternity of all eternityes Amen CHAP. XVI Of the fauour which Christ our Lord imparteth to his seruants at the day of Iudgment by giuing them his benediction and communicating his kingdome to them THIS benefit and fauour is followed by another which yet is greater For the good being once separated from the wicked being plac't vpon the right hand of Christ our Lord this celestiall King shall cast towards them his most gracious countenance being all full of suauity and delight And passing his sentence of fauour on them he will say Come yee blessed of my Father The benediction of God is the good guift of God and so to be blessed by him is to be filled withal those good gifts and graces which God communicates to his seruants That is withal those principall benefits which the Saints haue heere on earth when once they are made pure and cleane from all imperfections and withall those others also which the Angells doe possesse in heauen which is more with all those goods graces which the King of heauen himselfe doth possesse and enioy For as S. Iohn affirmeth 1. Ioan. 3. When he shall appeare we shall be made like to Iesus Christ our Lord participating of his power of his beauty of his wisedome of his goodnes of his ioy of his glory He a How grace and glory proceed from God the Father and how also from the other persons of the most B. Trinity calleth them Bl ssed of his Father to declare the fountayne first ofspring from whence all the benefits of grace and glory spring and this is the eternall Father and besides because all that which the Father operateth is also the worke of God the Sonne as he is God as also it is the worke of God the holy Ghost For the Diuinity the Goodnes and the Power is the very same in all the three Persons and to attribute them all to the Father as to the first Authour of all that is good is to offer them also to the Sonne as he is God and it is also to offer them to the holy Ghost who is one God with the Father and the Sonne O happy men who are to receaue such a benediction A benediction giuen by Christ our Lord in the face of heauen and earth of all the creaturs A benediction authorized by all the most Blessed Trinity as the Authour and fountaine of the same A benediction which comprehendes all the chiefe guifts of grace al the guifts of glory A benediction full of benefits vnspeakable most high and truly heauenly which containe all the most chiefe and choice part of heauen A Benediction of eternall benefit A Benediction irreuocable which can neuer be changed as long as God shall be God! O how highly is this benediction to be esteemed O how much is it to be desired procured which maketh men so truely happy as our Lord himselfe declareth saying Come and possesse the kingdome which is prepared for you from the beginning of the world Kingdoms b The great differences which are betweene an earthly a heauenly kingdom dominions you had on earth but temporall kingdoms dominions they were of little valew cōfort or ratherful of miseries whatsoeuer they were they are now growne to an end Laying aside those miserable kingdomes which already are ended come and possesse another kingdome which is celestiall full of incomparable happines a kingdome of infinite value a kingdome which eternally shall contynue And although euery one of you is to be a king of this kingdome and is to raigne and possesse the same yet the kingdom is still but one For all of you are to be subiect and obedient but it is to be with supreme loue to this Soueraigne King in whose company you are to raigne And because all of you are to be of one hart and of one will vnited by most perfect loue in such sort that the blessings belonging to any one in particuler to be of you all so farre forth as to reioyce therin and they of you all to be of euery one to reioyce with them to whome in particuler they belonge this kingdome is also to be but one Yet still though this kingdome be but one you shall all be kings and you all shall raigne For the kingdome is infinite in the greatnes of the felicity which is possest therin and it is infinite also in the contynuance since it is eternall And to the end that you may discerne the altitude of this kingdome and the great affection wher with it is giuen you Behould it hath bene prepared for you since the beginning of the world The election c Of our election to the kingdom of heauen and the preparation which is made for vs toward the same of the inhabitants of this kingdome was made before the world was created for they were chosen and predestinated from all eternity to raigine therin But the preparing of those things which concerne this kingdome and the putting of those meanes in practice which had relation to the obteyning therof did begin at the beginning of the world From that tyme were framed those most sumptuous pallaces those most beautifull habitations and those most glorious seats and thrones where the inhabitants of this kingdom were to liue raigne Then were created and were made happy those first Cittizens of this kingdom which are the Angels who were to keepe men company therin and to augument the glory which men were to possesse in this kingdome And so also from the first begining of the world ther were gifts of graces which came to be communicated to men wherby they were to obteyne this kingdome And for God to create man and withal to communicate iustice grace to him wherby he might procure this kingdome all that was done at once from that tyme to this nothing hath beene done but to dispose and help men giue them meanes that they might come to possesse and perfectly inioy this kingdome in glory both of body and soule This is that most blessed sentence which Christ our Lord will giue in fauour of his seruants that being done he will instantly rayse them vp togeather with himselfe and will inuest them with the most glorious possession of his celestiall kingdome CHAP. XVII Of the felicity which Christ our Lord will communicate to his seruants in the kingdome of heauen LET a A most excellent most sweet most profound yet most plaine description of the ioyes of heauen throughout this whole Chapter vs yet more particulerly cōtemplate the Maiesty of this kingdome which Christ our Lord imparteth to

his seruants and of that felicity which is possest therein to the end that we may gather that fruit which it is fit for vs to feed vpon which is nothing els but the disposing of our selues to the obtayning of this kingdome by an imitation of the vertues of Christ our Lord. And b The place of the kingdome of glory first the scituation and place of this kingdome is that supreme heauen which for the glorious brightnes and splendor which is found therein is called Empyreal The altitude and capacity and beauty admirable designe the grace and suauity of this place though it be such as no tongue of flesh and bloud can declare yet to giue vs to vnderstand some part of that which there is found by a comparison of those thinges which heere we know S. Iohn describes it in the Reuelations after this manner Apoc. 21. 22. He was carryed in spirit to a mountaine which was great and very high and he saw that holy Hierusalem the celestiall Citty full of the clarity of God all built of perfect pure and most resplendent gould like cleane pure glasse It had a wall about it of Iaspar both very thicke and very high the foundations wherof were adorned with pretious stone In this wal were twelue gates and euery one of them was made of a most pretious pearle and that pearle alone did make the gate This Citty had within a very spacious open place all paued with gold most pure most resplendent in the midst of that place there was a riuer of infinite sweetnes A Temple also there was to adorne this Citty and a light to illuminate it and this Temple and Light was God himself and therfore it must needs be farre from hauing any necessity of any other Temple or Light By these wordes S. Iohn describeth the scituation of the Kingdome of heauen and the habitation of the Saints And although it be true that there are not there any of those mettalls of gold or siluer or any of these pretious stones of earth for all these thinges are poore and base and of no valew yet c We who are sensible creatures as well as spirituall must be raised towards spirituall things by such as are sensible and therefore the vse of ceremonyes and Images is very necessary he deliuereth himselfe thus that by those thinges which are the most pretious and beautifull of the earth the soule may rise to consider the greatnes beauty of heauenly thinges vnderstanding euer that those are incomparably better then these And as the whole globe of the heauens is so far exceeding the earth in greatnes that the whole earth is but as a point or in effect as nothing in comparison of the heauens so is it in all the rest as well as in greatnes And all the brightnes and beauty and sweetnes of thinges of this world being compared with those of heauen are as if they had not so much as the least being at all So that the aduantage which the habitation of heauen doth carry beyond this of the earth is such that it exceedeth all comparison For in fine such it is as is fit to be carryed by the house of the Creatour in respect of a creatures house and by the Citty of God in respect of the Citty of men and by that sphere of felicity and eternall ioy in respect of this Center of miseryes and this valley of teares The d Mans supreme happynes consisteth in the vision of God chiefe felicity which is enioyed in this soueraigne Citty by cleare vision is God himselfe His seruantes sayth S. Iohn Apoc. 22. in this Citty of God shal see his face What vnspeakable happines what Abisse what immense kind of sea of all felicity will it be to looke the Diuinity of God in the face without the interposition or interpretation of any creature To e A most sweet explication of the most blessed Trinity see that diuine essence in three persons and three diuine persons in one and the selfe same essence to see the power of the Father the wisedome of the Sonne the goodnes of the holy Ghost To see how the Father from all eternity engenders the Sonne communicating to him his diuinity and how the Father and the Sonne as one the same eternall spring or roote do by spiration giue proceeding to the holy Ghost and communicate their diuine essence to him To see how all the perfection of God is in euery one of the three diuine persons and how al the perfectiō that any one of the diuin persons hath the very same is possessed by either of the other diuine persons What kind of incomparable ioy wil that be so cleerely to behould an infinite Good which is all amiable all ful of infinite beauty of suauity and of delight And not only to see it in some manner which might be lesse excellent but to behould it with the eyes of an incorruptible soule and they most brightly clarifyed by the light of glory euerlastingly to loue it without ceasing that with a most perfect loue and to possesse it with a perpetuity of security After f Of knowledge Loue and Ioy and how they grow out of one another the rate of the knowledge of any thinge growes the loue to be and after the rate of the loue is the ioy for that which is so much beloued and that knowledge which the Saints haue of God being the greatest which can possibly be had since it is the cleare sight of God the loue must also be so great as that greater cannot be conceaued The g The motiues of loue soule is moued to loue a thing which it knowes because it is good because it is beautifull because it is profitable because it is delightfull because it concernes the soule and is after a sort belonging to it And so much more as that thing is good more beautifull more profitable more delightfull more concerning it and more belonging to it so much more doth the soule if it know that thing well and be hindered by no impediment at all delight in it and loue it with a more intense and perfect loue Well then since all these reasons and tytles motiues of loue are found to be in God with infinite perfection and the soule cleerly seeing God and meeting with no impediment which may hinder loue with what loue so intense and so immense will it be sure to loue him By h The riuers of ioy which ouerflow a soule which is in glory seeing that he is infinite goodnes there is ingēdred in the soule a most copious riuer of loue By seeing that he is infinite beauty there is produced in it another most abundant riuer of loue By seeing how full of aduantage it hath bene and is and euer will be to the soule and that in some sorte it is euen infinite there flowes from the soule another riuer of loue so wide and

al things they dispose themselues to consider the diuine Iudgmēt so to know the better and as it were to feele the greiuousnes of sinne and the punishment that falls vpon it and the much that God abhors it so to procure a sorrow and hatred of sinne as being an offence of God and to feare it much and to fly from it with great care as being contrary to his diuine will and so exercysing this chast feare which is an effect fruit of diuine loue he exerciseth loue with all which is the cause of that feare for this it is that we haue said that the iust man exercising this filiall feare doth not loose the least graine of the excellency and merit of his loue and that the exercise of filiall feare is not lesse pious and acceptable to God then that of loue For in fine this is the feare of Saints to all whome the Psalmist speakes by saying Psal 33. O all yow Saints feare our Lord. And this is that feare which hath for a reward That it obteyneth of God what it will as the Psalmist doth also witnes saying Psal 140. God will fullfill the will of them that feare him and will heare their pra●ers granting all which they aske To b True hope riseth out of filiall Feare conclude this is that feare which maketh men happy in this life through the liuely hope and pledge it giues of glory in the other life it will giue the possession therof For a truth it is deliuered by the holy Ghost Prou. 28. Blessed is the man who alwaies liues in the holy feare of God CHAP. XIIII Of the fauours which Christ our Lord will do to the good at the day of Iudgement and of the Ioy which they shall conceaue by seeing the signes which precede that Iudgment and by beholding the glory of the Crosse which shall go before Christ our Lord. GREAT are the benefits which we find in that diuine Iudgment the fruits which we gather thence by our considering that which Christ our Lord will shew vpon the wicked For as we haue declared it doth cleerly discouer the greiuousnes of sinne and how mightily it is abhorred by our Lord God and it moueth vs to a hatred and a feare therof But yet greater are the blessings which we find in the Iudgement of God and the profit which we reap from thēce by considering that which Christ our Lord will then do for his seruants the fauours which he will impart and the felicity which he will communicate For in this doth he discouer his goodnes and the much that he loueth such as are good and the estimation which he makes of vertue he awaketh and prouoketh vs much to loue him and he doth animate and incourage vs much to labour hard in his seruice and that for the pleasing of him and complying with his holy will we must imploy our selues in all kind of vertue Let vs therfore go declaring the fauors which Christ our Lord will impart to the good in this his Iudgment to the end that we may gather this fruite from thence A great a How differētly the same things do worke vpon the good and the bad benefit and fauour shall it be for the good that those very signes which are to precede the diuine Iugdment as namely the darkening of the Sunne the Moone Starres the swelling vp of the Sea the opening of the earth withal the rest which are to strike such excessiue horrour into the wicked and will cause in them such an extreme affliction and dismay so far as that they shall goe like persons euen distracted and mad with griefe shal euen be dryed vp and withered thorough the deadly paine and sorrow which they shal receaue as our Lord himselfe declareth saying Luc. 21. Men shall whither with the feare they will be in of those miseryes which they expect and of which those signes are the forerunners That these very signes I say shal giue to those iust men the seruants of God whome they shall find aliue great strength courage great confidence and security in God shall cause them great alacrity and comfort and they shall go all refresh't and fully at ease as being animated with a new spirit of hope and ioy For b The great reasons which good men haue to be glad of death and the day of Iudgment iust men who cordially doe loue Almighty God do much desire to leaue the miserable estate of this life where God is so many wayes offended and when themselues cannot forbeare to fal into some defects which although they be light veniall yet for as much as they goe against the will of God they feele thē much and much paine by them where they also find that they haue many impedimentes to keepe them from communicating with God from louing him and tasting him as they desire These persons do extremely couet the state of immortality glory where they shall most perfectly both in body and soule enioy the fauours and benedictions of God as the Apostle declareth c The sense is of the B. Apostle and it is opened and explained by our Authour saying Rom. 8. We know that all creatures that is to say all the whole machine of the world which conteyns all the sensible creaturs is groaning vnder the weight and mutability and corruption which it is subiect to And as a woman who being in labour of her child doth expect to bring him forth so doth it remaine with a kind of wearines and griefe from the very first beginning of the world till this instant desiring hoping to see it self free from this corruption and mutability to be all renewed according to the imitation and resemblance of that glorious liberty of the sonnes of God And we the disciples seruants of Christ our Lord who haue receaued the chiefe and first fruits gifts of the holy Ghost doe sigh groan withal the affectiō of our harts towards the perfect complete adoptiō of the sonnes of God which is the glory not only of our soules but euen of our bodyes also whereby the whole man shall be deliuered from all mortality and corruption and from all euill inclination concupiscence and shall perfectly enioy both in body and soule the redemption which was wrought by Christ our Lord. This is of the Apostle And for as much as this desire is of iust persons and that in it selfe it is so very internall and so vehement when they shall see the signes of the diuine Iudgement they shal know that the tyme is then close at hand wherein that desire of theirs is to be satisfyed and when they are to be possessed of that happy state and wherein they are to be free both in body and soule frō all corruption and misery both of sin and pennance And they shall be ful of glory in their soules and their bodyes being adorned